O my son, make yourself the judge between you and the others

that the seller avenge himself on buyer by slapping him on the face. Although the buyer was forgiven by the seller but Imam Ali (s) slapped the buyer on the face and said: “This is the right of the government too.”[1] Imam Ali wrote in his will for his son Imam Hasan: “O my son, make yourself the judge between you and the others. Like for the others what you like for yourself and dislike for them what you dislike for yourself. Do not oppress anyone as long as you do not want to be oppressed. Whatever you think as being bad for the others to do, think of it as being bad for you too to do. Deal with people in a way as you like them to deal with you. Do not talk about what you do not know well. Do not say to the others what you do not like to be said to you.” Nowadays the eighth Islamic summit meeting will be held in Tehran to find reasonable solutions for the difficult problems and tangled affairs of the Muslims all over the world. The presidents and the prime-ministers will attend the meeting, which will be presided by President Muhammad Khatami. Among the main problems, which will be discussed in the meeting, is the Zionist aggression against Palestine and the civil war in Afghanistan. Some other problems concerning the Islamic countries will be discussed too. Imam Ali (s) had instructed the Muslims with many advices in the field of governing and dealing with different classes of society such as the army, the merchants, the industrial community, the agricultural sect and the poor. He fixed the basic sides of the Islamic government; administration, public services, judiciary, the financial affairs and the clerical affairs. It was useful not only for the officials of the government but also [1] It was mentioned by at-Tabari in his Tareekh.

when dealing with the various problems and situations. Some of his instructions were pointed out earlier but his most famous epistle to Malik al-Ashtar, the wali of Egypt, included all the mention instructions and a large number of highly regardable rules. The letter is as the following: “In the name of Allah, the Beneficent, the Merciful. This is what the servant of Allah, Ali, Ameer-al-Mu’mineen, has ordered Malik al-Ashtar, who is appointed as wali of Egypt, ordering him to collect its revenue, to fight its enemies, to manage its people's affairs and to improve the country. He is ordered to fear Allah and to obey Him and to follow what Allah has ordered in His book of obligations and norms, which no one will be prosperous unless by following and no one will be wretched unless by denying and missing, to support Allah (by supporting the rightness) with his heart, hand and tongue, because Allah has promised to support whomever support Him and to glorify whomever glorifies Him. He is ordered to control his soul’s fancies and to subdue his soul if it wants to recalcitrate, because the soul often incites towards evil except for those, whom Allah has mercy upon. O Malik, know that I have sent you to a country that had experienced just and unjust rules before you. The people will think of your deeds as you thought of the deeds of the walis, who preceded you, and they will talk about you as you talked about the walis ruled before you. The virtuous men will be known by what is said about them by the people (by the favor of Allah). Let the loveliest provision to your self be the benevolent doing. Control your fancy and prevent yourself from what is not legal to you because controlling one’s self is the very fairness whether he likes or dislikes it. Fill your heart with mercy, love and kindness towards your people and do not be with them like the

beast waiting for the opportunity to eat them, because people are of two kinds; either your brothers in religion or your brothers in humanity. They fall into mistakes and may be incited by the slips. They may commit sins on purpose or unknowingly. So you are to forgive them as you like Allah to forgive you. You rule over them and the responsible guardian rules over you and Allah is upon the one, who installed you. Allah tries you by managing your people’s affairs so do not be in a war against Allah (by trespassing His Sharia and by wronging His people) because you are unable to put up with His wrath and you cannot do without his forgiveness and mercy. Do not regret when you forgive someone and do not boast when you punish someone. Do not be angry about something that you may find an excuse for it. Do not say: “I am the superior. I order and I must be obeyed” for it corrupts the heart and destroys the religion and approaches to the others (the opponents). If your high position gives a sense of splendor or pride, you are to think of the supreme power of Allah above you and His ability to act upon you what you can never put up with. This will lessen your vanity, prevent your sharpness and restore what is missed of your reason to you.  Beware not to compare yourself with Allah in His greatness or to imitate Him in His supreme power because Allah degrades every arrogant and demeans every haughty one. Be fair before Allah and do not prefer yourself or your relatives and close companions to the people. If you do not follow this, you will wrong; and whoever wrongs the people, Allah will be his opponent and when Allah becomes the opponent of someone, He refutes his excuses and that he will be in a state of war against Allah until he desists from oppression or he repents.

Nothing leads to change the blessings of Allah and to hasten His wrath more than to persist in oppression, because Allah hears the prayer of the oppressed and He always waylays the oppressors.  Let the loveliest thing to yourself be that which is moderate in rightness, more general in justice and widely accepted by the people. Know that the discontent of the public removes the content of the upper class and that the discontent of the upper class will be excused by the content of the public. No one is more dependent upon the wali during the ease, less helpful during the distress, more reluctant of justice, more insistent on gifts, less grateful when gifted, less indulgent when prevented and less patient during misfortunes than the upper class. Whereas the pillar of the religion and the entire of the Muslims, who are always ready to stand against the enemy, are the public of the ummah, so let your tendency be with them and let your attention be to them. Let him, who looks for the defects of people, be the farthest one from you and the most odious to you because people have defects that the wali is the first one, who has to cover them. Do not try to disclose what is hidden of those defects but you have to purify what is appeared of them to you and Allah decides upon what is unknown for you. Cover the defects (of people) as possible as you can and Allah will cover of your defects as what you like to cover of your people’s defects. Remove every grudge from the people’s hearts by behaving fairly with them and get rid of every enmity. Ignore whatever is not clear to you and do not hasten to believe any slanderer because a slanderer is deceitful even if he imitates the sincere people. Let neither a miser participate in your consultation because he makes

you be away from virtue and frighten you of poverty if you want to spend, nor a coward because he disheartens you nor a greedy one because he graces greed for you with wrongfulness. Miserliness, cowardliness and greed are different instincts but they participate in one common thing, which is distrusting Allah. The worst of your viziers are they, who were viziers of the wicked rulers before you and who participated in their sins; so do not let them be of your retinue because they were the supporters of the sinners and the brothers of the unjust. You will find better than them, who have the same experience but without sins and guilts and who haven’t helped the unjust with their injustice nor the sinners with their sins. They will be less burdensome on you, more helpful for you, more kind-hearted to you and less intimate with other than you (the opponents). So you depend on such people as your retinue and then let the most preferable one to you that, who is the most truthful in saying the bitter truth to you and the least helpful when you do what Allah hates for His guardians to do whether it agrees with your fancy or not. Stick to the pious and truthful people and inure them not to praise you or make you feel proud about something that you haven’t done because much praise leads to vanity and arrogance.  Do not consider the benevolent and the evil as equal because you will discourage the benevolent to do benevolence and courage the offensive to commit more offenses. You have to reward every one according to his doing. Know that nothing makes the ruler think much of his people better than to be kind to them and to lessen their burden and not to force them to do what they are not able to do. Let you, by doing that, cause a mutual trust between you and your people because confidence will keep you away from many troubles. As long as you do good to them they will confide in you

and as long as you do evil to them they will distrust in you. Do not break a good tradition followed by the leaders of this ummah, upon which the ummah agreed unanimously and was a cause of the people’s virtuousness. Do not create a tradition, which will oppose some of those previous traditions, so that the merit will be for those, who enacted those traditions, and the sin will be upon you because you oppose them. Always discuss with the ulema and the wise men to firm what improves the affairs of your state and to revive what have rectified the people before you. Remember that the people are composed of different classes. The progress of one is dependent on the progress of the other; and none can afford to be independent of the other. We have the army formed of the soldiers of God; we have our civil officers and their establishments, our judiciary, our revenue collectors and our public relations officers. The general public itself consists of Muslims and Thimmis[1] and among them are merchants and craftsmen, the unemployed and the indigent. Allah has prescribed for them their several rights, duties and obligations. They are all defined and preserved in the Book of Allah and in the traditions of His Prophet.  The soldiers, by the grace of Allah, are like a fortress to the people and they lend dignity to the state. They uphold the prestige of the faith and maintain the peace of the country. Without them, the state cannot stand and also they cannot stand without the support of the state. Our soldiers have proved strong before the enemy because of the privilege Allah has given them to [1] The free non-Muslims, who live under the Islamic rule by paying jizya (tribute).

fight for Him; but they have their material needs to be fulfilled and have therefore to depend upon the income provided for them from the state revenue. The military and the civil population, who pay revenue, both need the cooperation of the others; the judiciary, the civil officers and the clerks, who run the transactions and dealings among people, and the all cannot do without the tradesmen, the merchants and the craftsmen, who run the market and offer their services to the others who may not be able to do by themselves. And then, there is the class of the poor and the needy, whose maintenance is an obligation on the other classes. Allah has given an appropriate opportunity of living to the all; and then the rights of all of these classes are to be under the charge of the wali and nothing will acquit the wali of his charge except by carrying out his charge fairly with full carefulness after praying Allah to support him. Indeed, it is obligatory for him to undertake this duty and to bear with patience the inconvenience and difficulties of the task. Be particularly mindful of the welfare of those in the army, who, in your opinion, are staunchly faithful to their God and His Apostle and loyal to your imam, who, in the hour of passion, can restrain themselves and listen coolly to the sensible remonstrance, and who can succor the weak and smite the strong, who will not be incited by the violent provocation and who will not falter at any stage. Keep to those of good reputation, integrity and glorious past. Depend upon those of courage and bravery and of magnanimity and generosity because they are the base of liberality and the sources of benevolence. Care for them as parents care for their children and do not exaggerate what you have done to them. Do not leave any little kindness to them you think it may be worthless because any kindness towards them will lead